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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="bindi" data-source="post: 14501" data-attributes="member: 1895"><p><strong>Re: Naked Eyes - Additional Information</strong></p><p></p><p>Sat Sri Akal dear readers,</p><p></p><p>For those of you who which to delve deeper into the experiences related by Probjhot Kaur, I provide here some notes for you to begin with:-</p><p></p><p>Such a phenomenon is called by various names such as "the awakening of the soul", "the rising of Kundalini energy" or "the peak experience".</p><p></p><p>It is a common occurrence in humans and can occur among the religious and non-religious individuals alike.</p><p></p><p>Such experiences appear to be universal in nature - having been observed across all religions, all cultures and across all of recorded history.</p><p></p><p>During such an event the individual many experience one or more of the following: an awareness of the presence of God/the divine in all things, an acute sense that all of life (animate and inanimate) is somehow connected, a realization of a higher self within themselves, feelings of love/compassion for all humanity, ability to forgive others of grave wrong doings committed against them, an awareness of the debase/low/sinful nature of oneself, a vision of a grand reality, a God, the divine, the sacred or some incarnation of it such as angels, messengers, deities etc...</p><p></p><p>After such an experience the individual usually feels a unusual sense of peace, contentment, happiness within themselves. The individual is also humbled but grateful for such an experience.</p><p></p><p>The effects of such an experience can be quite diverse. In some individuals it causes them to be "re-born" in their faith. In others in causes a conversion of faith. Still in others it causes them to become seekers of truth and divine knowledge known as mystics. In other souls, the experience can be quite traumatic leading to psychosis or the very least a spiritual crisis regarding life, faith and the ultimate reality. Yet in others it causes delusions, making them think that they have been appointed by God to become saviors, start new religions or undertake massive social changes.</p><p></p><p>A common mistake among the faithful of all religions is they regard this as a "once in a lifetime experience" and do not seek it or think it possible to experience many times over. The actual fact is such mystical experience is the birth-right of every individual and can be sought and achieved for far many more times and far longer then the usual fleeting moment or so.</p><p></p><p>Among those who do seek a repetition of such experience, there is also a misguided notion. Many seek the experience for it's own sake. Some seek it to make them feel good about themselves. Some seek to have "boasting rights" for it. Yet others seek to indulge in it to achieve and gain supernatural powers. In Sikhism all this reasons for seeking such mystical favors are regarded as wrong.</p><p></p><p>The only true reason to seek such an experience is to worship God with all the sincerity of our heart and mind. Unglamorous as it may sound, this is the only motive the faithful should have if they are to gain such mystical favors from the divine throughout their lifetime. And if this they do, they will gradually grow in faith, wisdom, and strength to finally reunite with the object of their desire - God.</p><p></p><p>"Only the spiritually wise live forever; they are honored for their intuitive awareness." - Guru Nanak. SGGS page 1412, Sholak verse 31 </p><p></p><p>A mystic in the mist</p></blockquote><p></p>
[QUOTE="bindi, post: 14501, member: 1895"] [b]Re: Naked Eyes - Additional Information[/b] Sat Sri Akal dear readers, For those of you who which to delve deeper into the experiences related by Probjhot Kaur, I provide here some notes for you to begin with:- Such a phenomenon is called by various names such as "the awakening of the soul", "the rising of Kundalini energy" or "the peak experience". It is a common occurrence in humans and can occur among the religious and non-religious individuals alike. Such experiences appear to be universal in nature - having been observed across all religions, all cultures and across all of recorded history. During such an event the individual many experience one or more of the following: an awareness of the presence of God/the divine in all things, an acute sense that all of life (animate and inanimate) is somehow connected, a realization of a higher self within themselves, feelings of love/compassion for all humanity, ability to forgive others of grave wrong doings committed against them, an awareness of the debase/low/sinful nature of oneself, a vision of a grand reality, a God, the divine, the sacred or some incarnation of it such as angels, messengers, deities etc... After such an experience the individual usually feels a unusual sense of peace, contentment, happiness within themselves. The individual is also humbled but grateful for such an experience. The effects of such an experience can be quite diverse. In some individuals it causes them to be "re-born" in their faith. In others in causes a conversion of faith. Still in others it causes them to become seekers of truth and divine knowledge known as mystics. In other souls, the experience can be quite traumatic leading to psychosis or the very least a spiritual crisis regarding life, faith and the ultimate reality. Yet in others it causes delusions, making them think that they have been appointed by God to become saviors, start new religions or undertake massive social changes. A common mistake among the faithful of all religions is they regard this as a "once in a lifetime experience" and do not seek it or think it possible to experience many times over. The actual fact is such mystical experience is the birth-right of every individual and can be sought and achieved for far many more times and far longer then the usual fleeting moment or so. Among those who do seek a repetition of such experience, there is also a misguided notion. Many seek the experience for it's own sake. Some seek it to make them feel good about themselves. Some seek to have "boasting rights" for it. Yet others seek to indulge in it to achieve and gain supernatural powers. In Sikhism all this reasons for seeking such mystical favors are regarded as wrong. The only true reason to seek such an experience is to worship God with all the sincerity of our heart and mind. Unglamorous as it may sound, this is the only motive the faithful should have if they are to gain such mystical favors from the divine throughout their lifetime. And if this they do, they will gradually grow in faith, wisdom, and strength to finally reunite with the object of their desire - God. "Only the spiritually wise live forever; they are honored for their intuitive awareness." - Guru Nanak. SGGS page 1412, Sholak verse 31 A mystic in the mist [/QUOTE]
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